者有 也。 天其羿 死善南 然射宮 禹慕适 稷盪問 哉答躬舟於 若南稼俱孔 德哉若 出子日君子 天下夫子不答南宮适 人尙 有矣夫未有小人而仁 鬍子日君子而不仁者 有得白 CHAPTER VI. Nan-kung Kwǒh, submitting an inquiry to Confucius, said, “E was skilful at archery, and Ngaou could move a boat along upon the land, but neither of them died a natural death. Yu and Tseih personally wrought at the toils of husbandry, and they became possessors of the empire." The Master made no reply; but when Nan-kung Kwǒh went out, he said, “A superior man in. deed is this! An esteemer of virtue indeed is this !” CHAPTER VII. The Master said, "Superior men, and yet not always virtuous, there have been, alas! But there never has been a mean man, and, at the same time, virtuous.' and (virtuously,' or ‘correctly, be supplied to | afterwards slain by his minister, Han Tsuh, bring out the sense. A translator is puzzled (寒浞), who then married his wife, and one to render 仁者 differently from 有德 者: I have said men of principle,' the opposition being between moral and animal courage; yet the men of principle may not be without the other, in order to their doing justice to themselves. 6. EMINENT PROWESS CONDUCTING TO RUIN; EMINENT VIRTUE LEADING TO EMPIRE. THE MODESTY OF CONFUCIUS. Nan-kung Kwŏh is said by Choo He to have been the same as Nan Yung in V. 1. But this is doubtful. See on Nan Yung there. Kwoh, it is said, insinuated in his remark an inquiry, whether Conf. was not like Yu or Tseih, and the great men of the time so many Es and Ngaous; and the sage was mo of their sons (IE, Keaou) was the individual here named Ngaou, who was subsequently destroyed by the emperor Shaou-k'ang, the posthumous son of How-seang. Tseih was the son of the emperor, of whose birth many pro, digies are narrated, and appears in the Shooking as the minister of agriculture to Yaou and Shun, by name 棄. The Chow family traced their descent lineally from him, so that though the empire only came to his descendants more than a thousand years after his time, Nan-kung Kwŏh speaks as if he had got it destly silent upon the subject. E and Ngaou | himself, as Yu did. 君子哉若人 carry us back to the 22d century before Christ. The first belonged to a family of princelets, fa mous, from the time of the emperor 學(B.C. 2432), for their archery, and dethroned the em peror How Seang(后相),B.C.2145. E was comp. V.2. 7. THE HIGHEST VIRTUE NOT EASILY ATTAINED. TO, AND INCOMPATIBLE WITH MEANNESS. Comp. IV. 4. We must supply the 'always,' to bring out the meaning. 駢邑三百蔬食汤 也 問 一節 或問子產子 色羽之 修士 飾 人F 日產。 東論 蔬也彼子 齒氏哉人 篇 忠焉能勿誨乎 子 日 愛之能勿乎 郭子 日爲命裨諶草 稗乎 子行諶 產人 潤子創 CHAPTER VIII. The Master said, "Can there be love which does not lead to strictness with its object? Can there be loyalty which does not lead to the instruction of its object?" CHAPTER IX. The Master said, "In preparing the governmental notifications, P'e Shin first made the rough draught; She-shuh examined and discussed its contents; Tsze-yu, the manager of Foreign intercourse, then made additions, or subtractions; and, finally, Tszech'an of Tung-le gave it the proper elegance and finish." CHAPTER X. 1. Some one asked about Tsze-ch'an. The Master said, "He was a kind man.' 2. He asked about Tsze-se. The Master said, “That man! That man!” 3. He asked about Kwan Chung. “For him,” said the Master, "the city of P'een, with three hundred families, was taken from the chief of the Pih family, who did not utter a murmuring word, though, till he was toothless, he had only coarse rice to eat. 8. A LESSON FOR PARENTS AND MINISTERS, | by政合盟會之辭 the language of 勞, government orders, covenants, and conferences.. THAT THEY MUST BE STRICT AND DECIDED. being || with 誨, is a verb, and conveys the See the Chow Le, XXV. p. 11. Tsze-ch'an (see V. 15,) was the chicf minister of the State, and meaning in the translation, diff. from the meanin preparing such documents first used the sering of the term in XIII. 5. K'ung Gan-kwo vices of P'e Shin, who was noted for his wise takes it in the sense of 'to soothe, comfort, planning of matters. She-shuh' shows the relalow. 3d tone, but that does not suit the paral-tion of the officer indicated to the ruling family. lelism. 6 9. THE EXCELLENCE OF THE OFFICIAL NOTIFICATIONS OF CHING, OWING TO THE ABILITY OF was His name was Yew-keih (游吉). The province of the 行人 —主國使之禮 to superintend the ceremonies of communica tion with other states.' See the Chow Le, XXXIV. p. 13. FOUR OF ITS OFFICERS. The state of Ching, small and surrounded by powerful neighbours, was yet fortunate in having able ministers, through whose mode of conducting its govern10. THE JUDGMENT OF CONFUCIUS CONCERNment it enjoyed considerable prosperity. ING TSZE-CH'AN, TSZE-SE, AND KWAN CHUNG. 1 with ref. to this passage, is explained in the dict. | See V. 15. 2. Tsze-se was the chief minister , 莊武 之路 不 日易。日言 勇知問 白今之成人者何必然見 禮樂亦可以爲成 肚子之勇冉求之开 文 公 無怨言。 旦薛 薛趙 若大魏 見矣之下臧 CHAPTER XI. The Master said, "To be poor without murmuring is difficult. To be rich without being proud is easy. CHAPTER XII. The Master said, "Măng Kung-chǐ is more than fit to be chief officer in the families of Chaou and Wei, but he is not fit to be minister to either of the states Tăng or See." CHAPTER XIII. 1. Tsze-loo asked what constituted a COMPLETE man. The Master said, "Suppose a man with the knowledge of Tsang Woo-chung, the freedoin from covetousness of Kung-chă, the bravery of Chwang of Peen, and the varied talents of Yen K'ew; add to these the accomplishments of the rules of propriety and music:--such an one might be reckoned a COMPLETE man. 2. He then added, “But what is the necessity for a complete man of the present day to have all these things? The man, who in of Tsoo. He had refused to accept the nomination to the sovereignty of the state in preference to the rightful heir, but did not oppose the usurping tendencies of the rulers of Tsoo. He had moreover opposed the wish of king Chaou to employ the sage. 3. Kwan Chung, -see III. 22. To reward his merits, the duke Hwan conferred on him the domain of the offi cer mentioned in the text, who had been guilty of some offence. His submitting, as he did, to his changed fortunes was the best tribute to Kwan's excellence. 11. IT IS HARDER TO BEAR POVERTY ARIGHT THAN TO CARRY RICHES. This sentiment may be controverted. 12. THE CAPACITY OF MANG KUNG-CHY. Kung-chǐ was the head of the Mang, or Chungsun family, and, acc. to the 'Historical Records,' was regarded by Conf. more than any other great man of the times in Loo. His estimate of him however, as appears here, was not very high. In the sage's time, the government of the state was in the hands of the three of Tsin (晉) families, Chaou, Wei, and Han (韓), which afterwards divided the territory among them selves, and became, as we shall see in the times of Mencius, three independent principalities. 老=家臣之長,‘head of the ministers of a family,' often called 家宰. Tang was district of the same name in the dep. of Yena small state, the place of which is seen in the chow. See was another small state adjacent to it. 13. OF THE COMPLETE MAN:-A CONVERSATION WITH TSZE-LOO. 1. Tsang Woo-chung had been an officer of Loo in the reign anterior to 其厭不者不賈國人 人忘利 厭過取日子矣。 取 厭其笑 其也乎。信問 樂子明夫叔 然後然時賈子文 豈取後 其人笑後 言於 然不人言以不公 乎厭不人告笑明 言危 忘平生之言亦可以爲成 利思義見危授命人要不 the view of gain thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not forget an old agreement, however far back it extends :-such a man may be reckoned a COMPLETE man." CHAPTER XIV. 1. The Master asked Kung-ming Kea about Kung-shuh Wăn, saying, “Is it true that your master speaks not, laughs not, and takes not?" 2. Kung-ming Kea replied, “This has arisen from the reporters going beyond the truth.-My master speaks when it is the time to speak, and so men do not get tired of his speaking. He laughs when there is occasion to be joyful, and so men do not get tired of his laughing. He takes when it is consistent with righteousness to do so, and so men do not get tired of his taking." The Master said, “So! But is it so with him ?" that in which Conf. was born. So great was his reputation for wisdom that the people gave him the title of a 聖人, or ‘sage.' Woo was his honor. epithet, and denotes his family place, among his brothers. Chwang, it is said by Choo He, after Chow(周), one of the oldest commentators, whose surname only has come 云云一 implies that there was a higher style of man still, to whom the epithet complete would be more fully applicable. 2. The 日 is to be understood of Confucius, though some suppose that Tsze-loo is the speaker. up. 1st tone, =約, ‘an agreement,' 'a covenant;''a long agreement, he does not forget the words down to us, was 大邑大夫,‘great officer of his whole life. The meaning is what ap of the city of Peen.' In the 'Great collection of Surnames,' a secondary branch of a family of the state of Tsaou (曹) having settled in Loo, and being gifted with Peen, its members took pears in the translation. 14. THE CHARACTER OF KUNG-SHUH WAN, WHO WAS SAID NEITHER TO SPEAK, NOR LAUGH, NOR TAKE. 1. Wăn was the hon. epithet of the their surname thence. For the history of Chwang individual in question, by name Che (枝), or, and of Woo-chung, see the 集證, inloc. 亦可 as some say, Fă ☆), an officer of he state of 死殺 園公譎圈吾魯以 子正而子不難防 路而不信日求 糾曰不正晋也不為 篇 不召 桓譎齊文 死之管仲不死 死忽公 桓公 園子日臧武仲 君於仲 CHAPTER XV. The Master said, " Tsang Woo-chung, keeping possession of Fang, asked of the duke of Loo to appoint a successor to him in his family. Although it may be said that he was not using force with his sovereign, I believe he was.' CHAPTER XVI. The Master said, "The duke Wan of Tsin was crafty and not upright. The duke Hwan of Ts'e was upright and not crafty.” CHAPTER XVII. 1. Tsze-loo said, "The duke Hwan caused his brother Kew to be killed, when Shaou Hwuh died with his master, but Kwan Chung did not die. May not I say that he was wanting in virtue ?" Wei. He was descended from the duke 獻| 18, but with a diff. meaning, =勒,‘to force to and was himself the founder of the Kung-shuh do,' family, being so designated, I suppose, because of his relation to the reigning duke. Of Kung ming Kea nothing seems to be known. 2. truth. 15. CONDEMNATION OF TSANG WOO-CHUNG FOR FORCING A FAVOUR FROM HIS PRINCE. Woo-chung (see ch. 13) was obliged to fly from took refuge in Choo (B). As the head of the Tsang family, it devolved on him to offer the which should have been left to the duke's grace. 16. THE DIFFERENT CHARACTERS OF THE DUKES WAN OF TSIM AND HWAN OF TS'E, Hwan and Wăn were the two first of the five leaders of the princes of the empire, who play an im portant part in Chinese history, during the Tsew(春秋). Hwan ruled in Tse, B. C. 683-640, and Wăn in Tsin B. C. 635-627. Of duke Hwan, see the next ch. The attributes mentioned by Conf, are not to be taken absolutely, but as respectively predominating in the period of the Chow dynasty known as the Ch'un two chiefs, 17 THE MERIT OF KWAN CHUNG; A CONVER SATION WITH TSZE-LO0, 1. A, the the two ministers, when Shaou (召here=邵) with his master, while Kwan Chung returned gladly to Ts'e, took service with Hwan, became |